Joined: Aug 2002
Ibnul ? Qayyim said in ?Madaarijus ? saalikeen? (1/41-):
The name ?Allaah? indicates all of the perfect names and lofty Attributes in the three ways of indication, since it indicates His Divinity which includes affirmation of all the characteristics of Divinity for Him, along with negation of their opposites for Him.
So the attributes of Divinity are the attributes of perfection, being free of any likeness with the creation, and free of any deficiency or imperfection?
From the Excellent Virtues of this name: (Allaah)
Ibn al-Qayyim رحمه الله said:
??.As for the particular virtues of the meaning (of this name), then the most knowledgeable of the creation صلى الله عليه و سلم said: ?I could not praise you enough (as you deserve), You are as you have praised yourself.? (Muslim from the hadeeth of Aa?isha رضي الله عنها) So how could we enumerate the special virtues of the name of One who comprises every perfection, unrestrictedly, and every praise and commendation, and every laudation and exaltation, and all splendour and all perfection, and all glory and all beauty, and all good and eminence; and all generosity, excellence and goodness is for Him and from Him.
So this name is not mentioned upon a small amount except that it causes it to increase, nor in a state of fear except that it removes it, nor upon any misfortune except that it relieves it, nor in any state of anxiety and distress except that it brings relief, nor upon any state of difficulty except that it eases it. None who is weak resorts to it except that it brings strength to Him, nor anyone in a state of humiliation except that it brings honour to him, nor anyone in poverty except that he is enriched, nor anyone who feels estranged and uneasy except that it causes him to feel at ease; nor is it mentioned by one who has been overcome except that it brings aid and victory for him, nor by one in straightened circumstances except that that his difficulty is removed, nor by a fugitive except that he finds refuge. So it is the name through which distress is removed, through which the descent of blessings is sought, and through which supplications are answered. Through it slips are corrected, sins are warded away, and good deeds are brought closer.
It is the name with which the earth and the heavens were established, and with which the revealed books were sent down, and with which the messengers were sent. With it legislated laws were prescribed, through it the prescribed punishments were established, and with it Jihaad was prescribed. Through this name the creation became divided into the fortunate and the wretched. With it the true and tremendous Day is established, and with it the scales of justice are set up, the bridge laid down, and the Paradise and the Fire established. With it the Lord of all creation is worshipped and praised. For its right the messengers were sent, and it will be asked about in the grave, and for it there will be a resurrection. Dispute is regarding it, and judgement is to it, and alliance and enmity are for it. Through it those who know it and establish its rights will be the fortunate ones, and through it those who are ignorant of it and leave its right will be wretched ones. So it is the reason for creation and command, and through it they are established and confirmed, and to it they arrive at a conclusion. So the creation comes about through it, returns to it and exists because of it. So there is nothing in creation and no command, nor reward and no punishment except that it starts from it and ends with it. That is what brings it about and its reason:
(رَبَّنا ما خَلَقْتَ هذا باطِلاً سُبْحانَكَ فَقِنا عَذابَ النَّارِ)
(Translated meaning: O our Lord you have not created all of this without purpose. Free and far removed are you from that, so save us from the punishment of the Fire) (surah Aali-Imraan (3):191)
Compiled by Dawud abu Talha رحمه الله و حفظه
أبو سلمان النمري طلحة بن وليم
والعصر ان الانسان لفي خسر الا الذين آمنواو عملوا الصالحات و تواصوا بالحق و تواصوا بالصبر